{"title":"与救赎的可疑关系?","authors":"E. Decazes , B. Quentin","doi":"10.1016/j.etiqe.2023.09.006","DOIUrl":null,"url":null,"abstract":"<div><p>While since 2016, the Leonetti Claeys law has given the right to avoid all suffering at the end of life, some people prefer to abstain from sedation and face suffering that seems unbearable to us. How can we take such a position seriously, without a suspect relationship with redemption redemption? This question will lead us to draw on both philosophy and theology. Our compass will be Ricoeur's enigmatic expression “I suffer therefore I am”, leading us to question the link between suffering and life. After a look at the theology of retribution and its limits, we’ll see that, although suffering can drive people away from life, drug treatments that diminish it can also diminish the feeling of being alive. Suffering could even, to a certain extent, bring life: although it may be a terrifying force, it could also be a driving and transformative force. So, despite suffering (or through it), if human accompaniment is a reality, the ordeal of the end of life could, at times, offer the opportunity for a kind of fulfillment.</p></div>","PeriodicalId":72955,"journal":{"name":"Ethique & sante","volume":"20 4","pages":"Pages 239-245"},"PeriodicalIF":0.0000,"publicationDate":"2023-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Un rapport suspect à la rédemption ?\",\"authors\":\"E. Decazes , B. Quentin\",\"doi\":\"10.1016/j.etiqe.2023.09.006\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"<div><p>While since 2016, the Leonetti Claeys law has given the right to avoid all suffering at the end of life, some people prefer to abstain from sedation and face suffering that seems unbearable to us. How can we take such a position seriously, without a suspect relationship with redemption redemption? This question will lead us to draw on both philosophy and theology. Our compass will be Ricoeur's enigmatic expression “I suffer therefore I am”, leading us to question the link between suffering and life. After a look at the theology of retribution and its limits, we’ll see that, although suffering can drive people away from life, drug treatments that diminish it can also diminish the feeling of being alive. Suffering could even, to a certain extent, bring life: although it may be a terrifying force, it could also be a driving and transformative force. So, despite suffering (or through it), if human accompaniment is a reality, the ordeal of the end of life could, at times, offer the opportunity for a kind of fulfillment.</p></div>\",\"PeriodicalId\":72955,\"journal\":{\"name\":\"Ethique & sante\",\"volume\":\"20 4\",\"pages\":\"Pages 239-245\"},\"PeriodicalIF\":0.0000,\"publicationDate\":\"2023-10-28\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"0\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"Ethique & sante\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://www.sciencedirect.com/science/article/pii/S1765462923000946\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"\",\"JCRName\":\"\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"Ethique & sante","FirstCategoryId":"1085","ListUrlMain":"https://www.sciencedirect.com/science/article/pii/S1765462923000946","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 0
摘要
尽管自2016年以来，Leonetti Claeys法律赋予了人们在生命结束时避免任何痛苦的权利，但有些人宁愿不服用镇静剂，面对我们认为无法忍受的痛苦。如果这样的立场与救赎没有可疑的联系，我们怎么能认真对待呢?这个问题将引导我们转向哲学和神学。我们将以利科的神秘表达“我受苦，所以我是”作为指南针，这将引导我们质疑苦难和生命之间的联系。在阐明了补偿的神学及其局限性之后，我们将看到，虽然痛苦可以使生命远离，但减轻痛苦的药物治疗也可以使生命的感觉更少。在某种程度上，痛苦也可以带来生命:虽然它是一种毁灭性的力量，但它也可以是一种推动和转变的力量。因此，尽管痛苦(或通过痛苦)，如果人类的陪伴是现实，生命结束的考验有时会提供某种成就的机会。虽然自2016年以来，Leonetti Claeys法律赋予了在生命结束时避免所有痛苦的权利，但有些人更喜欢避免服用药物，并面临对我们来说似乎难以接受的痛苦。我们怎么能认真对待这样一个职位，而不与redemption有可疑的关系呢?This will lead us to draw on问题使得哲学和神学家。我们的指南针将是ricoor的神秘表达“我受苦，因此我是”，引导我们质疑苦难和生命之间的联系。当a look at the神学家of感到愉快see that, and its barque limits,苦于life can drive from people)的魔术师,药物治疗与that it can also安置安置之歌》是alive。在某种程度上，苦难甚至可以带来生命:虽然它可能是一种可怕的力量，但它也可以是一种驱动和变革的力量。所以，尽管痛苦(或通过它)，如果人类陪伴是一个现实，生命结束的痛苦可以，有时，提供一个机会来实现一种实现。
While since 2016, the Leonetti Claeys law has given the right to avoid all suffering at the end of life, some people prefer to abstain from sedation and face suffering that seems unbearable to us. How can we take such a position seriously, without a suspect relationship with redemption redemption? This question will lead us to draw on both philosophy and theology. Our compass will be Ricoeur's enigmatic expression “I suffer therefore I am”, leading us to question the link between suffering and life. After a look at the theology of retribution and its limits, we’ll see that, although suffering can drive people away from life, drug treatments that diminish it can also diminish the feeling of being alive. Suffering could even, to a certain extent, bring life: although it may be a terrifying force, it could also be a driving and transformative force. So, despite suffering (or through it), if human accompaniment is a reality, the ordeal of the end of life could, at times, offer the opportunity for a kind of fulfillment.
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